The volume of critical writing on the theatre of Wole Soyinka both in Nigeria and abroad indicates his unrivalled pre-eminence among African play wrights. His work is still not as well known in the West as it should be, though his plays do occasionally get performed, especially in the USA, and it is encouraging that six of them have recently been published in one volume in the Methuen ‘Master Playwrights’ series. If cultural chauvinism is at least partly to blame for ignorance of the Third World's leading dramatist, there is also a genuine problem of access to a writer whose work is ‘difficult’ even for the educated élite among his own people. Indeed, some younger Nigerian critics have persistently accused Soyinka of obscurantism and of being too much immersed in private myth-making, an arcane metaphysics, at the expense of communicating with a popular audience about issues which directly concern it. A heated and sometimes acrimonious debate has arisen in the last few years around Soyinka's theater, in which the dramatist himself has participated both as critic and artist. Since the controversy, like the drama, is not well-known, and some of its key texts are not easily available, my purpose here is to summarize its main features, the implications of which go well beyond the work of a particular writer, however important. In conclusion, I shall briefly review Soyinka's more recent work and its bearing on the critical debate.

Two major theoretical requirements should be fulfilled before embarking on an attempt to suggest an adequate description of stage metaphor. First, an appropriate description of verbal metaphor is mandatory. Such a prerequisite does not imply that stage metaphor is a derivative of verbal metaphor; it assumes, rather, a common deep structure underlying both verbal and stage metaphors and recognizes the fact that theories of verbal metaphor are much more advanced. There is no way to avoid striving for a unified theory of metaphor, which assumes the existence of a common deep structure, and explains the generation of both particular types of metaphor. Second, an appropriate description of theatrical language, which is a particular case of iconic communication, is also mandatory since, according to the same premise, differences in the structure of metaphor in varying languages should be accounted for on the grounds of the specific features of the respective languages.

Now that the affects of the technologies of the virtual have spilled out across the topography of the real to such an impossible degree one can safely argue that the age of the virtual is now past, and that presently contemporary technologized and digital cultures are post-virtual (i.e. supersaturated with virtuality). Further, now that the biological is intimately folded within the technologies of the virtual in manners haptic, somatic and psychic, these contemporary technologized cultures can be modelled as bio-virtual, which means that life itself, through a strategy of bio-power, is contained and distributed through the ubiquitous digital modes of communication.

This article examines the relation between the anticipating spectator and the transitoriness of theatre from an existentialist viewpoint. Referring to Heidegger's concept of ‘the anticipation of death’ (Vorlaufen), it is argued that any anticipation of the end of a performance is capable of reflecting temporality as a whole. In this regard, the performances of the English live art group Forced Entertainment exemplify how to bring the temporality of Dasein into the limelight.

With the inauguration of the presidential system in Turkey, theatre as an institution is at a historical crossroads. By 15 July 2018, just before the controversial emergency law was lifted, two decrees restricting the autonomy of artists working at state theatres, operas and ballets were issued. The first decree replaces a law from 1949 which secures autonomy over budgeting and programming.1 The second places all state theatres under direct control of the president. During the summer, the institutions were temporarily closed until they were harmonized with the new political system. With this structural change, a lengthier political process of shifting powers and centralization is being consolidated. But there has also been a more fundamental epistemological shift going on in Turkey's ideological consciousness, which is deeply rooted in a history of the public sector and of state institutionalism.

Digital-audio performance walks can be powerful performances, responding to troubling pasts, giving voice to testimony, and creating an affective geography that satisfies a participant's desire to connect with the city rather than just walk through it. Yet digital-audio performance walks also raise questions about performance and voyeurism, and the disconnection of private headphone experience, alongside issues of agency, detachment and appropriation. This article addresses key issues associated with digital-audio performance walks, using two case studies of performance walks (from Israel and Ireland), that aim to communicate politically charged and painful histories, which are at once ‘now’ and ‘then’, ‘here’ and ‘there’. The article considers some of the risks in digital-audio performance walks: dark tourism, privatization and empathic quietism. Finally, the article assesses what creative strategies are available to creators – and audiences – to make collaborative performance walks that galvanize spectators to become active witnesses.

The article explores historically and theoretically the phenomenon of shen-ti wen-hua (culture of the body) in the context of Taiwan's experimental performance in the 1980s–1990s. By highlighting different corporeal discourses in various sociopolitical contexts across time, it addresses such critical issues as the relation between the individual and the collective in the history of Taiwanese modernity, the quests for identity in art and culture, the transformation of the role of the avant-garde in aesthetic and political pursuits, and the ultimate question of the relationship between art and society from the colonial era to a contemporary world dominated by consumer culture and global capitalism. The body, with its materiality and rich semiotic possibilities, has at certain historical moments served as a potent metaphor for questioning the sociopolitical status quo and envisioning new identities and alternative power relations in Taiwanese society: the period under consideration in the article was one of those moments.

At the end of this essay is a list of the black French plays first published in book form between 1980 and May 1983. In all there are 43 plays in 31 books, not counting mimeographed and journal items, nor performed plays that have not yet been printed. The rate of book publication continues high. I commented on most of the 1980 and 1981 plays in ‘Black French Theatre: The Latest Plays’ and ‘Black French Theatre Update’ so in a first section I shall present those missed from that period as well as the ones of 1982 and 1983. This will be done alphabetically by author except that Diouf is postponed until Sall, the two having written on the same subject.

In 1986 Howard Barker abridged Thomas Middleton's tragedy Women Beware Women and wrote a new ending. This version was published and staged as a collaboration between the Jacobean and the modern playwright. There are a number of differences, but also points of connection between Barker's version and Middleton's Jacobean tragedy. Middleton sets out a moral fable on the corrupting nature of desire and greed. Leantio, a clerk, falls in love with Bianca, a rich man's daughter. They elope and live in secrecy with Leantio's mother. Despite her husband's exhortations to keep herself private, Bianca is spotted by the Duke of Florence, who determines to make her his. A wealthy neighbour, the widow, Livia, aids him in this, luring Bianca and the mother to her house where Bianca is raped by the Duke. Bianca's story is mirrored by that of Isabella, who is being ‘sold’ into marriage with a rich fool and is tricked into an incestuous relationship with her uncle Hippolito. Bianca leaves her husband to become the Duke's mistress. Leantio is taken up by Livia.

A feminist analysis of the repertoire written and directed by women within mainstream Australian theatre at the end of the millennium reveals that, in spite of thirty years of active feminism in Australia, as well as feminist theatre criticism and practice, the mainstream has only partially absorbed the influence of feminist ideas. A survey of all the mainland state theatre companies reveals the number of women making work for the mainstream and discusses the production politics that frames their representation as repertoire. Although theatre has become increasingly feminized, closer analysis reveals that women's theatre is either contained or diminished by its presence within the mainstream or utilizes conventional theatrical genres and dramatic narratives. Feminist theatre criticism, thus, needs to become more concerned with the material politics of mainstream culture, in which gender relations are being reconstructed under the power of a new economic and social order.

This article provides analysis of the short-lived London Grand Guignol (1920–2). During its brief existence, this institution became infamous – its presentation of acts of murder and violation provoked strong reactions from its audience, the press and the Lord Chamberlain's office. It has not attracted sustained scholarly analysis since, however, and this article draws upon archival material from the Lord Chamberlain's Plays and Correspondence Files, London's Theatre Museum and the Mander and Mitchenson collection in order to assess its audience's scopophilic – and often very physical – responses, as well as the ocularcentric preoccupations of the genre. The article illuminates censorious, critical and academic definitions of value, drawing upon Foucault's essay ‘A Preface to Transgression’ and the work of Georges Bataille.

I sketch those characteristics of the mise en scène at the Ring of Brodgar stone circle and associated sites that might solicit within the visitor something like a dynamic performance. Drawing on surrealism, Robert Smithson and archaeology, I argue that the mise en scène at Brodgar – and the visitor's response to it – is characterized by a sense of presence which exists in a dialectical tension with the perception of that which is absent. Brodgar is indexical (like a photograph) and hauntological, in semiotic terms. The Neolithic site is, at some level, unknowable. The visitor becomes aware of coincident yet incompatible manifestations of time and space (heterochronia) and imagines the potential return of unknown, cryptic ritual performances (metatheatre). This solicits within the viewer something akin to Max Ernst's model of frottage. As Breton put it, ‘The imaginary . . . tends to become real’.